The beauty of the book of Leviticus are chapters 19, 20 and 25 which are like hidden diamonds in a dry field. Most people do not get past the first few chapters and never reach these diamonds. But the closest understanding of the life God expects from us, the life style of the Sermon on the Mount is found in these chapters.,
Beginning with the opening verses of chapter 1, we find that God's expectation is not what is the popular understaing of the Old Testament. The first 9 verses speak of the burnt offering which was an atoning sacrifice or an atonement. If you look at the symbolism, the laying of hands on the sacrifice, you begin to see that the sacrificial bull was meant to be you. The burning of the entire sacrifice, indicating that nothing was to be held back indicating that what God was looking for was the total surrender of self to God. That was the atonement. You want to scream, it is not the bull stupid, it is YOU. You are the atoning sacrifice.
When we look at chapter 4 where the sin offering is described, you find that the sin offering is ONLY for unintentional sins and no intentional sin is catered for!! Similiarly the guilt offerings of chapter 5 are only for unintentional ceremonial uncleanness and not for intentional sins. Only in chapter 6 some minor thefts are mentioned.
The expectation was that as the people of God, the people with whom God in His grace has established a relationship by bringing them out of Egypt and leading them with love to Sinai, would lead a sinless life, a life totally surrendered to God.
The Laws were to make you aware of your need for God's grace and mercy, and to make you walk in trust with Him, following Him implicitly.
Chapters 11-15 deal with the laws of cleanliness and uncleanliness. Chapters 16 and 17 deals with the sacrifice details of the Atonment sacrifice. Chapter 18 deals with acceotable marital relationships and then we come to the idea of Cleanliness as Holiness in relationships with people in Chapters 19 and 20. Here we find the golden rule and the concepts developed in the Sermon on the Mount.
The year of Jubilee in Chapter 25 is also an important teaching on God's involvement with the economic structure which protect the poor.
Beginning with the opening verses of chapter 1, we find that God's expectation is not what is the popular understaing of the Old Testament. The first 9 verses speak of the burnt offering which was an atoning sacrifice or an atonement. If you look at the symbolism, the laying of hands on the sacrifice, you begin to see that the sacrificial bull was meant to be you. The burning of the entire sacrifice, indicating that nothing was to be held back indicating that what God was looking for was the total surrender of self to God. That was the atonement. You want to scream, it is not the bull stupid, it is YOU. You are the atoning sacrifice.
When we look at chapter 4 where the sin offering is described, you find that the sin offering is ONLY for unintentional sins and no intentional sin is catered for!! Similiarly the guilt offerings of chapter 5 are only for unintentional ceremonial uncleanness and not for intentional sins. Only in chapter 6 some minor thefts are mentioned.
The expectation was that as the people of God, the people with whom God in His grace has established a relationship by bringing them out of Egypt and leading them with love to Sinai, would lead a sinless life, a life totally surrendered to God.
The Laws were to make you aware of your need for God's grace and mercy, and to make you walk in trust with Him, following Him implicitly.
Chapters 11-15 deal with the laws of cleanliness and uncleanliness. Chapters 16 and 17 deals with the sacrifice details of the Atonment sacrifice. Chapter 18 deals with acceotable marital relationships and then we come to the idea of Cleanliness as Holiness in relationships with people in Chapters 19 and 20. Here we find the golden rule and the concepts developed in the Sermon on the Mount.
The year of Jubilee in Chapter 25 is also an important teaching on God's involvement with the economic structure which protect the poor.
